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object:1.05 - The Destiny of the Individual
class:chapter
author class:Sri Aurobindo
book class:The Life Divine

0:By the Ignorance they cross beyond Death and by the Knowledge enjoy Immortality. . . . By the Non-Birth they cross beyond Death and by the Birth enjoy Immortality. Isha Upanishad.1
1:AN OMNIPRESENT Reality is the truth of all life and existence whether absolute or relative, whether corporeal or incorporeal, whether animate or inanimate, whether intelligent or unintelligent; and in all its infinitely varying and even constantly opposed self-expressions, from the contradictions nearest to our ordinary experience to those remotest antinomies which lose themselves on the verges of the Ineffable, the Reality is one and not a sum or concourse. From that all variations begin, in that all variations consist, to that all variations return. All affirmations are denied only to lead to a wider affirmation of the same Reality. All antinomies confront each other in order to recognise one Truth in their opposed aspects and embrace by the way of conflict their mutual Unity. Brahman is the Alpha and the Omega. Brahman is the One besides whom there is nothing else existent.
2:But this unity is in its nature indefinable. When we seek to envisage it by the mind we are compelled to proceed through an infinite series of conceptions and experiences. And yet in the end we are obliged to negate our largest conceptions, our most comprehensive experiences in order to affirm that the Reality exceeds all definitions. We arrive at the formula of the Indian sages, neti neti, "It is not this, It is not that", there is no experience by which we can limit It, there is no conception by which It can be defined.
3:An Unknowable which appears to us in many states and attri butes of being, in many forms of consciousness, in many activities of energy, this is what Mind can ultimately say about the existence which we ourselves are and which we see in all that is presented to our thought and senses. It is in and through those states, those forms, those activities that we have to approach and know the Unknowable. But if in our haste to arrive at a Unity that our mind can seize and hold, if in our insistence to confine the Infinite in our embrace we identify the Reality with any one definable state of being however pure and eternal, with any particular attri bute however general and comprehensive, with any fixed formulation of consciousness however vast in its scope, with any energy or activity however boundless its application, and if we exclude all the rest, then our thoughts sin against Its unknowableness and arrive not at a true unity but at a division of the Indivisible.
4:So strongly was this truth perceived in the ancient times that the Vedantic Seers, even after they had arrived at the crowning idea, the convincing experience of Sachchidananda as the highest positive expression of the Reality to our consciousness, erected in their speculations or went on in their perceptions to an Asat, a Non-Being beyond, which is not the ultimate existence, the pure consciousness, the infinite bliss of which all our experiences are the expression or the deformation. If at all an existence, a consciousness, a bliss, it is beyond the highest and purest positive form of these things that here we can possess and other therefore than what here we know by these names. Buddhism, somewhat arbitrarily declared by the theologians to be an un-Vedic doctrine because it rejected the authority of the Scriptures, yet goes back to this essentially Vedantic conception. Only, the positive and synthetic teaching of the Upanishads beheld Sat and Asat not as opposites destructive of each other, but as the last antinomy through which we look up to the Unknowable. And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman. It is by Vidya, the Knowledge of the Oneness, that we know God; without it Avidya, the relative and multiple consciousness, is a night of darkness and a disorder of Ignorance. Yet if we exclude the field of that Ignorance, if we get rid of Avidya as if it were a thing non-existent and unreal, then Knowledge itself becomes a sort of obscurity and a source of imperfection. We become as men blinded by a light so that we can no longer see the field which that light illumines.
5:Such is the teaching, calm, wise and clear, of our most ancient sages. They had the patience and the strength to find and to know; they had also the clarity and humility to admit the limitation of our knowledge. They perceived the borders where it has to pass into something beyond itself. It was a later impatience of heart and mind, vehement attraction to an ultimate bliss or high masterfulness of pure experience and trenchant intelligence which sought the One to deny the Many and because it had received the breath of the heights scorned or recoiled from the secret of the depths. But the steady eye of the ancient wisdom perceived that to know God really, it must know Him everywhere equally and without distinction, considering and valuing but not mastered by the oppositions through which He shines.
6:We will put aside then the trenchant distinctions of a partial logic which declares that because the One is the reality, the Many are an illusion, and because the Absolute is Sat, the one existence, the relative is Asat and non-existent. If in the Many we pursue insistently the One, it is to return with the benediction and the revelation of the One confirming itself in the Many.
7:We will guard ourselves also against the excessive importance that the mind attaches to particular points of view at which it arrives in its more powerful expansions and transitions. The perception of the spiritualised mind that the universe is an unreal dream can have no more absolute a value to us than the perception of the materialised mind that God and the Beyond are an illusory idea. In the one case the mind, habituated only to the evidence of the senses and associating reality with corporeal fact, is either unaccustomed to use other means of knowledge or unable to extend the notion of reality to a supraphysical experience. In the other case the same mind, passing beyond to the overwhelming experience of an incorporeal reality, simply transfers the same inability and the same consequent sense of dream or hallucination to the experience of the senses. But we perceive also the truth that these two conceptions disfigure. It is true that for this world of form in which we are set for our selfrealisation, nothing is entirely valid until it has possessed itself of our physical consciousness and manifested on the lowest levels in harmony with its manifestation on the highest summits. It is equally true that form and matter asserting themselves as a selfexistent reality are an illusion of Ignorance. Form and matter can be valid only as shape and substance of manifestation for the incorporeal and immaterial. They are in their nature an act of divine consciousness, in their aim the representation of a status of the Spirit.
8:In other words, if Brahman has entered into form and represented Its being in material substance, it can only be to enjoy self-manifestation in the figures of relative and phenomenal consciousness. Brahman is in this world to represent Itself in the values of Life. Life exists in Brahman in order to discover Brahman in itself. Therefore man's importance in the world is that he gives to it that development of consciousness in which its transfiguration by a perfect self-discovery becomes possible. To fulfil God in life is man's manhood. He starts from the animal vitality and its activities, but a divine existence is his objective.
9:But as in Thought, so in Life, the true rule of self-realisation is a progressive comprehension. Brahman expresses Itself in many successive forms of consciousness, successive in their relation even if coexistent in being or coeval in Time, and Life in its self-unfolding must also rise to ever-new provinces of its own being. But if in passing from one domain to another we renounce what has already been given us from eagerness for our new attainment, if in reaching the mental life we cast away or belittle the physical life which is our basis, or if we reject the mental and physical in our attraction to the spiritual, we do not fulfil God integrally, nor satisfy the conditions of His selfmanifestation. We do not become perfect, but only shift the field of our imperfection or at most attain a limited altitude. However high we may climb, even though it be to the Non-Being itself, we climb ill if we forget our base. Not to abandon the lower to itself, but to transfigure it in the light of the higher to which we have attained, is true divinity of nature. Brahman is integral and unifies many states of consciousness at a time; we also, manifesting the nature of Brahman, should become integral and all-embracing.
10:Besides the recoil from the physical life, there is another exaggeration of the ascetic impulse which this ideal of an integral manifestation corrects. The nodus of Life is the relation between three general forms of consciousness, the individual, the universal and the transcendent or supracosmic. In the ordinary distribution of life's activities the individual regards himself as a separate being included in the universe and both as dependent upon that which transcends alike the universe and the individual. It is to this Transcendence that we give currently the name of God, who thus becomes to our conceptions not so much supracosmic as extra-cosmic. The belittling and degradation of both the individual and the universe is a natural consequence of this division: the cessation of both cosmos and individual by the attainment of the Transcendence would be logically its supreme conclusion.
11:The integral view of the unity of Brahman avoids these consequences. Just as we need not give up the bodily life to attain to the mental and spiritual, so we can arrive at a point of view where the preservation of the individual activities is no longer inconsistent with our comprehension of the cosmic consciousness or our attainment to the transcendent and supracosmic. For the World-Transcendent embraces the universe, is one with it and does not exclude it, even as the universe embraces the individual, is one with him and does not exclude him. The individual is a centre of the whole universal consciousness; the universe is a form and definition which is occupied by the entire immanence of the Formless and Indefinable.
12:This is always the true relation, veiled from us by our ignorance or our wrong consciousness of things. When we attain to knowledge or right consciousness, nothing essential in the eternal relation is changed, but only the inview and the outview from the individual centre is profoundly modified and consequently also the spirit and effect of its activity. The individual is still necessary to the action of the Transcendent in the universe and that action in him does not cease to be possible by his illumination. On the contrary, since the conscious manifestation of the Transcendent in the individual is the means by which the collective, the universal is also to become conscious of itself, the continuation of the illumined individual in the action of the world is an imperative need of the world-play. If his inexorable removal through the very act of illumination is the law, then the world is condemned to remain eternally the scene of unredeemed darkness, death and suffering. And such a world can only be a ruthless ordeal or a mechanical illusion.
13:It is so that ascetic philosophy tends to conceive it. But individual salvation can have no real sense if existence in the cosmos is itself an illusion. In the Monistic view the individual soul is one with the Supreme, its sense of separateness an ignorance, escape from the sense of separateness and identity with the Supreme its salvation. But who then profits by this escape? Not the supreme Self, for it is supposed to be always and inalienably free, still, silent, pure. Not the world, for that remains constantly in the bondage and is not freed by the escape of any individual soul from the universal Illusion. It is the individual soul itself which effects its supreme good by escaping from the sorrow and the division into the peace and the bliss. There would seem then to be some kind of reality of the individual soul as distinct from the world and from the Supreme even in the event of freedom and illumination. But for the Illusionist the individual soul is an illusion and non-existent except in the inexplicable mystery of Maya. Therefore we arrive at the escape of an illusory nonexistent soul from an illusory non-existent bondage in an illusory non-existent world as the supreme good which that non-existent soul has to pursue! For this is the last word of the Knowledge, "There is none bound, none freed, none seeking to be free." Vidya turns out to be as much a part of the Phenomenal as Avidya; Maya meets us even in our escape and laughs at the triumphant logic which seemed to cut the knot of her mystery.
14:These things, it is said, cannot be explained; they are the initial and insoluble miracle. They are for us a practical fact and have to be accepted. We have to escape by a confusion out of a confusion. The individual soul can only cut the knot of ego by a supreme act of egoism, an exclusive attachment to its own individual salvation which amounts to an absolute assertion of its separate existence in Maya. We are led to regard other souls as if they were figments of our mind and their salvation unimportant, our soul alone as if it were entirely real and its salvation the one thing that matters. I come to regard my personal escape from bondage as real while other souls who are equally myself remain behind in the bondage!
15:It is only when we put aside all irreconcilable antinomy between Self and the world that things fall into their place by a less paradoxical logic. We must accept the many-sidedness of the manifestation even while we assert the unity of the Manifested. And is not this after all the truth that pursues us wherever we cast our eyes, unless seeing we choose not to see? Is not this after all the perfectly natural and simple mystery of Conscious Being that It is bound neither by Its unity nor by Its multiplicity? It is "absolute" in the sense of being entirely free to include and arrange in Its own way all possible terms of Its self-expression. There is none bound, none freed, none seeking to be free, - for always That is a perfect freedom. It is so free that It is not even bound by Its liberty. It can play at being bound without incurring a real bondage. Its chain is a self-imposed convention, Its limitation in the ego a transitional device that It uses in order to repeat Its transcendence and universality in the scheme of the individual Brahman.
16:The Transcendent, the Supracosmic is absolute and free in Itself beyond Time and Space and beyond the conceptual opposites of finite and infinite. But in cosmos It uses Its liberty of self-formation, Its Maya, to make a scheme of Itself in the complementary terms of unity and multiplicity, and this multiple unity It establishes in the three conditions of the subconscient, the conscient and the superconscient. For actually we see that the Many objectivised in form in our material universe start with a subconscious unity which expresses itself openly enough in cosmic action and cosmic substance, but of which they are not themselves superficially aware. In the conscient the ego becomes the superficial point at which the awareness of unity can emerge; but it applies its perception of unity to the form and surface action and, failing to take account of all that operates behind, fails also to realise that it is not only one in itself but one with others. This limitation of the universal "I" in the divided egosense constitutes our imperfect individualised personality. But when the ego transcends the personal consciousness, it begins to include and be overpowered by that which is to us superconscious; it becomes aware of the cosmic unity and enters into the Transcendent Self which here cosmos expresses by a multiple oneness.
17:The liberation of the individual soul is therefore the keynote of the definitive divine action; it is the primary divine necessity and the pivot on which all else turns. It is the point of Light at which the intended complete self-manifestation in the Many begins to emerge. But the liberated soul extends its perception of unity horizontally as well as vertically. Its unity with the transcendent One is incomplete without its unity with the cosmic Many. And that lateral unity translates itself by a multiplication, a reproduction of its own liberated state at other points in the Multiplicity. The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. Therefore, whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity and, - who knows? - perhaps even beyond the terrestrial consciousness. Where shall we fix the limit of that extension? Is it altogether a legend which says of the Buddha that as he stood on the threshold of Nirvana, of the Non-Being, his soul turned back and took the vow never to make the irrevocable crossing so long as there was a single being upon earth undelivered from the knot of the suffering, from the bondage of the ego?
18:But we can attain to the highest without blotting ourselves out from the cosmic extension. Brahman preserves always Its two terms of liberty within and of formation without, of expression and of freedom from the expression. We also, being That, can attain to the same divine self-possession. The harmony of the two tendencies is the condition of all life that aims at being really divine. Liberty pursued by exclusion of the thing exceeded leads along the path of negation to the refusal of that which God has accepted. Activity pursued by absorption in the act and the energy leads to an inferior affirmation and the denial of the Highest. But what God combines and synthetises, wherefore should man insist on divorcing? To be perfect as He is perfect is the condition of His integral attainment.
19:Through Avidya, the Multiplicity, lies our path out of the transitional egoistic self-expression in which death and suffering predominate; through Vidya consenting with Avidya by the perfect sense of oneness even in that multiplicity, we enjoy integrally the immortality and the beatitude. By attaining to the Unborn beyond all becoming we are liberated from this lower birth and death; by accepting the Becoming freely as the Divine, we invade mortality with the immortal beatitude and become luminous centres of its conscious self-expression in humanity.


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Wikipedia - Plant evolutionary developmental biology -- The study of developmental programs and patterns in plants from an evolutionary perspective
Wikipedia - Political geography -- The study of the spatial outcomes of political processes
Wikipedia - Political science -- Social science concerned with the study of politics, political systems and associated constitutions
Wikipedia - Polysomnography -- Multi-parametric test used in the study of sleep and as a diagnostic tool in sleep medicine
Wikipedia - Population genetics -- Study of genetic differences within and between populations including the study of adaptation, speciation, and population structure
Wikipedia - Porn Studies (journal) -- Academic journal about the study of pornography
Wikipedia - Portal:Opera -- Wikimedia portal for the study of Opera
Wikipedia - Presidential Commission for the Study of the Communist Dictatorship in Romania
Wikipedia - Protistology -- Scientific discipline devoted to the study of protists
Wikipedia - Psychiatry -- Branch of medicine devoted to the study, diagnosis, treatment, and prevention, of mental disorders
Wikipedia - Psychology of self -- The study of either the cognitive, conative or affective representation of one's identity, or the subject of experience
Wikipedia - Quantitative genetics -- The study of the inheritance of continuously variable traits
Wikipedia - Renaissance humanism -- Revival in the study of classical antiquity
Wikipedia - Rock magnetism -- The study of magnetism in rocks
Wikipedia - Roy Rosenzweig Center for History and New Media -- University research center for the study of Digital History
Wikipedia - Sedimentology -- The study of natural sediments and of the processes by which they are formed
Wikipedia - Sefunot (journal) -- Academic journal on the study of Oriental Jewish communities
Wikipedia - Semantics of logic -- The study of the semantics, or interpretations, of formal and natural languages
Wikipedia - Semiotics -- The study of signs and sign processes
Wikipedia - Sexual ethics -- The study of ethical conduct in human sexuality, and sexual behavior
Wikipedia - Society for the Study of Artificial Intelligence and the Simulation of Behaviour
Wikipedia - Society for the Study of Evolution -- A professional organization of evolutionary biologists
Wikipedia - Society for the Study of Human Development -- American learned society
Wikipedia - Society for the Study of Ingestive Behavior -- Organization
Wikipedia - Society for the Study of Social Biology
Wikipedia - Society for the Study of Supernormal Pictures
Wikipedia - SociM-CM-)tM-CM-) entomologique de France -- French society devoted to the study of insects
Wikipedia - Sociology of education -- The study of how public institutions and individual experiences affect education and its outcomes
Wikipedia - Soil science -- The study of soil as a natural resource on the surface of the earth
Wikipedia - South African Institute for Aquatic Biodiversity -- Centre for the study of aquatic biodiversity in Grahamstown, South Africa
Wikipedia - Stratigraphy -- The study of rock layers and their formation
Wikipedia - Synantherology -- The study of the plant family Asteraceae
Wikipedia - Synthetic virology -- Branch of virology engaged specifically in the study and engineering of synthetic, human-made viruses.
Wikipedia - Systematics -- The study of the diversification and relationships among living things through time
Wikipedia - Systems ecology -- A holistic approach to the study of ecological systems
Wikipedia - Taphonomy -- The study of decomposition and fossilization of biological material
Wikipedia - Teratology -- The study of all developmental anomalies
Wikipedia - Terry Wilson (scientist) -- International leader in the study of present-day tectonics in Antarctica
Wikipedia - Theosony -- The study of God through Sound
Wikipedia - The Project for the Study of Alternative Education in South Africa -- Literacy research program in South Africa
Wikipedia - The Study Quran -- English-language edition of the Quran
Wikipedia - Trait theory -- Approach to the study of human personality
Wikipedia - Tropical ecology -- The study of the relationships between the biotic and abiotic components of the tropics
Wikipedia - Umwelt -- Biological foundations central to the study of communication and signification
Wikipedia - Underwater acoustics -- The study of the propagation of sound in water and the interaction of sound waves with the water and its boundaries
Wikipedia - Urban ecology -- The study of the relation of living organisms with each other and their surroundings in the context of an urban environment.
Wikipedia - Venereology -- Branch of medicine dealing with the study and treatment of sexually transmitted diseases
Wikipedia - Vidal Sassoon International Center for the Study of Antisemitism
Wikipedia - Volcanology -- The study of volcanoes, lava, magma and associated phenomena
Wikipedia - Wiener Library for the Study of the Holocaust and Genocide -- Institution in England
Wikipedia - Yeshiva of Cape Town -- Jewish educational institution for the study of traditional religious texts and Jewish law
https://www.goodreads.com/book/show/10436197-nathan-s-derblom-and-the-study-of-religion
https://www.goodreads.com/book/show/12019286-tolkien-and-the-study-of-his-sources
https://www.goodreads.com/book/show/1299495.Pioneers_In_The_Study_Of_Motion
https://www.goodreads.com/book/show/15820216-the-study-quran
https://www.goodreads.com/book/show/1647311.New_Perspectives_in_the_Study_of_Mesoamerican_Primates
https://www.goodreads.com/book/show/18380177-the-study-of-temperament
https://www.goodreads.com/book/show/1888101.An_Introduction_to_the_Study_of_Stellar_Structure
https://www.goodreads.com/book/show/245513.A_Student_s_Guide_to_the_Study_Of_History
https://www.goodreads.com/book/show/25816314-the-study-quran
https://www.goodreads.com/book/show/25963071-the-study-of-anglophysics
https://www.goodreads.com/book/show/27526898-an-introduction-to-the-study-of-yoga-aphorisms-of-patanjali
https://www.goodreads.com/book/show/309778.Textual_Sources_for_the_Study_of_Zoroastrianism
https://www.goodreads.com/book/show/31927893-the-studying-hours
https://www.goodreads.com/book/show/323728.On_the_Study_Methods_of_Our_Time
https://www.goodreads.com/book/show/36978556-the-study-of-silence
https://www.goodreads.com/book/show/40354344-laboratory-exercises-with-outlines-for-the-study-of-chemistry-to-accomp
https://www.goodreads.com/book/show/4883805-hermeneutics-and-the-study-of-history
https://www.goodreads.com/book/show/608828.The_Study_of_American_Folklore
https://www.goodreads.com/book/show/632354.The_Study_of_Nehru
https://www.goodreads.com/book/show/748226.Introduction_to_the_Study_of_the_Hindu_Doctrines
https://www.goodreads.com/book/show/764048.A_Bibliography_For_The_Study_Of_African_Politics_Vol_3
https://www.goodreads.com/book/show/7964239-documents-and-images-for-the-study-of-paul
https://www.goodreads.com/book/show/7989791-key-themes-for-the-study-of-islam
https://www.goodreads.com/book/show/9061764-post-traumatic-slave-syndrome-the-study-guide
https://religion.wikia.org/wiki/Center_for_the_Study_of_Islam_and_Democracy
https://religion.wikia.org/wiki/Mythology#The_study_of_mythology:_a_historical_overview
https://religion.wikia.org/wiki/Rosicrucianism#Chronological_list_of_groups_formed_for_the_study_of_Rosicrucianism_and_related_subjects
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Daniel Dennett, Captoria Frizell
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Thomas Nagel, Una Shing
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Giulio Tononi, Rania Serena Soetirto
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Gerald Edelman, Gavin Lee
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Paul Churchland, Alice Ailisi
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Timothy Leary, Emily Park
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Noam Chomsky, Faizaan Merchant
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, John Lilly, Joseph Perez
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, David John Chalmers, Diana Hernandez
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Nicholas Keynes Humphrey, Christy Lin
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Aldous Huxley, Denise Motus
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Francis Crick, Ethan Li
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Patricia Churchland, Vikraant Chowdhry
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Jean Pierre Changeux, Chen Lin Wang
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Owen Flanagan, Paycee Minaya
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Terence McKenna, Yan Xu
Integral World - The Study of Consciousness, Glimpses into the Life and Work of Great Thinkers in Neuroscience and Philosophy, Christof Koch, I Cheng Lam
Genshiken (2004 - 2013) - a manga series by Shimoku Kio about a college club for otaku (extremely obsessed fans of various media) and the lifestyle its members pursue. The title is a shortening of the club's official name, Gendai Shikaku Bunka Kenkykai (), or "The Society for the Study of Modern Visual Culture". Th...
Clue(1985) - Here is the murderously funny movie based on the world-famous Clue board game. Was it Colonel Mustard in the study with a gun? Miss Scarlet in the billiard room with the rope? Or was it Wadsworth the butler? Meet all the notorious suspects and discover all their foul play. You'll love their dastardl...
SSSSSSS(1973) - Doctor Stoner, an ophiologist (the study of reptiles and amphibians) hires a assistant named David Blake. David has replaced Stoner's previous assistant who has mysteriously disappeared. Stoner begins a series of injections on David to apparently to help against being bitten by snake. David begins t...
Kissed (1996) ::: 6.4/10 -- R | 1h 18min | Drama, Romance | 11 April 1997 (USA) -- Over the years, a child's romantic ideals about death blossom into necrophilia, the study of embalming and the most profound relationship of her life. Director: Lynne Stopkewich Writers: Angus Fraser (screenplay), Lynne Stopkewich (screenplay) | 1 more credit
https://community-sitcom.fandom.com/wiki/The_study_table
https://elderscrolls.fandom.com/wiki/The_Study_of_Souls
Genshiken 2 -- -- Arms -- 12 eps -- Manga -- Comedy Parody Slice of Life -- Genshiken 2 Genshiken 2 -- The Society for the Study of Modern Visual Culture, otherwise known as Genshiken, is now under the charge of a more confident Sasahara. Things have changed in between semesters, and the otaku club now has a new otaku-hating member named Ogiue. Sasahara's initial goal of starting a doujin circle and selling those fan-made magazines at the next Comic Festival becomes a reality, but reality is a cruel master... who apparently crossplays. Afterward, the club is abuzz with talk about Tanaka and Ohno's relationship, which takes a hesitant step forward. -- -- (Source: Media Blasters) -- -- Licensor: -- Media Blasters -- TV - Oct 10, 2007 -- 73,887 7.77
Genshiken 2 -- -- Arms -- 12 eps -- Manga -- Comedy Parody Slice of Life -- Genshiken 2 Genshiken 2 -- The Society for the Study of Modern Visual Culture, otherwise known as Genshiken, is now under the charge of a more confident Sasahara. Things have changed in between semesters, and the otaku club now has a new otaku-hating member named Ogiue. Sasahara's initial goal of starting a doujin circle and selling those fan-made magazines at the next Comic Festival becomes a reality, but reality is a cruel master... who apparently crossplays. Afterward, the club is abuzz with talk about Tanaka and Ohno's relationship, which takes a hesitant step forward. -- -- (Source: Media Blasters) -- TV - Oct 10, 2007 -- 73,887 7.77
Genshiken -- -- Palm Studio -- 12 eps -- Manga -- Slice of Life Comedy Parody -- Genshiken Genshiken -- Kanji Sasahara is an introverted college freshman just looking for a place to fit in. One day, he happens to stumble upon the club known as the Society for the Study of Modern Visual Culture—otherwise known as Genshiken—that serves to bring the full spectrum of otaku culture together. His first visit to the club, however, does not end well as Sasahara's pride is crushed by his senior, Harunobu Madarame, and he leaves the meeting in full denial of his otaku nature. However, after befriending club member Makoto Kousaka, who turns out to be a hardcore otaku despite his looks, Sasahara becomes more involved with club activities which include obsessing over their favorite anime, reading doujinshi, and attending conventions. There, he meets other interesting people like Kousaka's vehemently non-otaku girlfriend Saki Kasukabe, who strives to turn her boyfriend into a "normal guy." -- -- While Saki struggles to understand otaku culture and her boyfriend's love for it, Sasahara finds himself enjoying his time at Genshiken, gradually shedding any denial he once had about being an otaku and immersing himself in an otaku lifestyle. -- -- TV - Oct 10, 2004 -- 153,177 7.66
Genshiken OVA -- -- Ajia-Do -- 3 eps -- Manga -- Parody Slice of Life Comedy -- Genshiken OVA Genshiken OVA -- It's the start of a new year for the Genshiken crew, and that means recruiting new members. Always a dreaded task, The Society for the Study of Modern Visual Culture manages to get Chika Ogiue pushed onto them from the Manga Club. With her introduction of "I'm Ogiue and I hate otaku," this year certainly will be anything but boring. -- -- (Source: ANN) -- -- Licensor: -- Media Blasters -- OVA - Dec 22, 2006 -- 45,756 7.65
https://commons.wikimedia.org/wiki/File:An_introduction_to_the_study_of_comparative_religion_(IA_cu31924029067150).pdf
https://commons.wikimedia.org/wiki/File:An_introduction_to_the_study_of_comparative_religion_(IA_introductiontost00jevorich).pdf
https://commons.wikimedia.org/wiki/File:An_introduction_to_the_study_of_comparative_religion_(IA_introductiontost01jevo).pdf
https://commons.wikimedia.org/wiki/File:The_key_to_theosophy,_being_a_clear_exposition,_in_the_form_of_question_and_answer,_of_the_ethics,_science,_and_philosophy_for_the_study_of_which_the_Theosophical_society_has_been_founded_(IA_cu31924075773683).pdf
https://commons.wikimedia.org/wiki/File:Vital_New_Matters_-_The_Speculative_Turn_in_the_Study_of_Religion_and_Gender.pdf
Alexander Hamilton Institute for the Study of Western Civilization
American Association for the Study and Prevention of Infant Mortality
American Association for the Study of Liver Diseases
Argentine Association for the Study of Pain
Association for the Study of African American Life and History
Association for the Study of American Indian Literatures
Association for the Study of Australian Literature
Association for the Study of Classical African Civilizations
Association for the Study of Ethnicity and Nationalism
Association for the Study of Literature and Environment
Association for the Study of Nationalities
Association for the Study of the Middle East and Africa
British Institute for the Study of Iraq
British Society for the Study of Sex Psychology
By the Light of the Study Lamp
Canadian Institute for the Study of Antisemitism
Canadian Society for the Study of Religion
Canadian Society for the Study of Rhetoric
Carso Center for the Study of Mexican History
Center for the Study of Bioethics
Center for the Study of Carbon Dioxide and Global Change
Center for the Study of Democracy (Bulgaria)
Center for the Study of Democratic Institutions
Center for the Study of Genocide, Conflict Resolution, and Human Rights
Center for the Study of Higher Education
Center for the Study of Los Angeles
Center for the Study of New Testament Manuscripts
Center for the Study of Political Graphics
Center for the Study of Popular Culture
Center for the Study of Religion and Society
Center for the Study of Science and Religion
Center for the Study of Science Fiction
Center for the Study of Southern Culture
Center for the Study of the American South
Center for the Study of Women in Society
Centre for the Study of African Economies
Centre for the Study of Democracy (Queen's University, Ontario)
Centre for the Study of Developing Societies
Centre for the Study of Existential Risk
Centre for the Study of Governance Innovation
Centre for the Study of Local Cultures
Centre for the Study of Medicine and the Body in the Renaissance
Centre for the Study of Terrorism and Political Violence
Centre for the Study of the Causes of the War
Centre for the Study of the Legacies of British Slave-ownership
Centre for the Study of Traditional Pottery
Centre for the Study of World Christianity
Commission for the Study of the Communist Dictatorship in Moldova
Commission for the Study of the Natural Productive Forces
Commission for the Study of the Tribal Composition of the Population of the Borderlands of Russia
European Association for the Study of Diabetes
European Association for the Study of the Liver
European Society for the Study of English
European Society for the study of Human Evolution
European Society for the Study of Western Esotericism
Four Treasures of the Study
Fred W. Smith National Library for the Study of George Washington
Group for the Study of Reactive Motion
Gustavus Myers Center for the Study of Bigotry and Human Rights
Illuminare Centre for the Study of Medieval Art
Institute for the Study and Elimination of Jewish Influence on German Church Life
Institute for the Study and Integration of Graphical Heritage Techniques
Institute for the Study of Global Antisemitism and Policy
Institute for the Study of Knowledge Management in Education
Institute for the Study of Science, Technology and Innovation
Institute for the Study of Secularism in Society and Culture
Institute for the Study of the Americas
Institute for the Study of the Ancient World
Institute for the Study of Totalitarian Regimes
International Association for the Study of Child Language
International Association for the Study of Insurance Economics
International Association for the Study of Popular Music
International Association for the Study of the Commons
International Centre for the Study of the Preservation and Restoration of Cultural Property
International Consortium of Universities for the Study of Biodiversity and the Environment
International Organization for the Study of the Old Testament
International Society for the Study of Behavioural Development
International Society for the Study of Individual Differences
International Society for the Study of Medievalism
International Society for the Study of Medieval Latin Culture
International Society for the Study of Time
International Society for the Study of Trauma and Dissociation
Joint Institute for the Study of the Atmosphere and Ocean
Journal for the Study of Antisemitism
Journal for the Study of Religion
Journal for the Study of Religion, Nature and Culture
Journal for the Study of the Historical Jesus
Journal for the Study of the New Testament
Journal for the Study of the Old Testament
Journal for the Study of the Pseudepigrapha
Kirwan Institute for the Study of Race and Ethnicity
Lincoln Theological Institute for the Study of Religion and Society
List of people associated with the study of Kannada inscriptions
Max Planck Institute for the Study of Crime, Security and Law
Max Planck Institute for the Study of Religious and Ethnic Diversity
Max Planck Institute for the Study of Societies
Oxford Handbook of the Study of Religion
Palestinian Academic Society for the Study of International Affairs
Palestinian Centre for the Study of Nonviolence
Pears Institute for the Study of Antisemitism
Permanent European Conference for the Study of the Rural Landscape
Phipps Institute for the Study, Treatment and Prevention of Tuberculosis
President's Commission for the Study of Ethical Problems in Medicine and Biomedical and Behavioral Research
Presidential Commission for the Study of the Communist Dictatorship in Romania
Reuters Institute for the Study of Journalism
Society for the Study of Addiction
Society for the Study of Amphibians and Reptiles
Society for the Study of Artificial Intelligence and the Simulation of Behaviour
Society for the Study of Evolution
Society for the Study of Ingestive Behavior
Society for the Study of Social Problems
Society for the Study of the Indigenous Languages of the Americas
The Centre for the Study of Muslim-Jewish Relations
The Project for the Study of Alternative Education in South Africa
The Right Honourable John G. Diefenbaker Centre for the Study of Canada
The Society for the Study of French History
The Study of the Negro Problems
The Study Quran
Tufts Center for the Study of Drug Development
Vidal Sassoon International Center for the Study of Antisemitism
Wiener Library for the Study of the Holocaust and Genocide
Wiener Library for the Study of the Nazi Era and the Holocaust
Wilberforce Institute for the Study of Slavery and Emancipation
Yale Center for the Study of Globalization


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